ANALYTICAL PSYCHOLOGY IN A CHANGING WORLD How can we make sense of ourselves within a world of change? In Analytical Psychology in a Changing World, an international range of contributors examine some of the common pitfalls, challenges and rewards that we encounter in our efforts to carve out identities of a personal or collective nature, and question the extent to which analytical psychology as a school of thought and therapeutic approach must also adapt to meet our changing needs The contributors assess contemporary concerns about our sense of who we are and where we are going, some in light of recent social and natural disasters and changes to our social climates, others by revisiting existential concerns and philosophical responses to our human situation in order to assess their validity for today How we use our urban environment and its structures to make sense of our pathologies and shortcomings; the relevance of images and the dynamic forms that underpin our experience of the world; how analytical psychology can effectively manage issues and problems of cultural, religious and existential identity – these broad themes, and others besides, are vividly illustrated by striking case studies and unique personal insights that give real lucidity to the ideas and arguments presented Analytical Psychology in a Changing World will be essential reading for Jungian and post-Jungian scholars and clinicians of depth psychology, as well as sociologists, philosophers and any reader with a critical interest in the important cultural ideas of our time Lucy Huskinson, Ph.D., is Senior Lecturer in the School of Philosophy and Religion at Bangor University, UK She is co-Editor-in-Chief of the International Journal of Jungian Studies, and author and editor of various books and articles on analytical psychology and philosophy, including Nietzsche and Jung and Dreaming the Myth Onwards: New Directions in Jungian Therapy and Thought Murray Stein, Ph.D., is a training and supervising analyst with ISAPZURICH He was formerly president of the International Association for Analytical Psychology and president of the International School of Analytical Psychology in Zurich His publications include Minding the Self: Jungian Meditations on Contemporary Spirituality This page intentionally left blank ANALYTICAL PSYCHOLOGY IN A CHANGING WORLD The search for self, identity and community Edited by Lucy Huskinson and Murray Stein First published 2015 by Routledge 27 Church Road, Hove, East Sussex, BN3 2FA and by Routledge 711 Third Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business © 2015 Lucy Huskinson and Murray Stein The right of the editors to be identified as the authors of the editorial material, and of the authors for their individual chapters, has been asserted in accordance with sections 77 and 78 of the Copyright, Designs and Patents Act 1988 All rights reserved No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers Trademark notice: Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Library of Congress Cataloging in Publication Data Analytical psychology in a changing world: the search for self, identity and community/edited by Lucy Huskinson and Murray Stein pages cm Jungian psychology Psychoanalysis I Huskinson, Lucy, 1976– II Stein, Murray, 1943– BF173.A656 2014 150.19′54 – dc23 2014009544 ISBN: 978-0-415-72126-4 (hbk) ISBN: 978-0-415-72128-8 (pbk) ISBN: 978-1-315-75590-8 (ebk) Typeset in Times by Florence Production Ltd, Stoodleigh, Devon, UK CONTENTS List of figures List of contributors vii viii Introduction Faking individuation in the age of unreality: mass media, identity confusion and self-objects HELENA BASSIL-MOROZOW AND JAMES ALAN ANSLOW Big stories and small stories in the psychological relief work after the earthquake disaster: life and death 23 TOSHIO KAWAI Making a difference? When individuals take personal responsibility for social and political change 42 ANDREW SAMUELS The soul and pathologizing in the (multipli)city of São Paulo 53 GUILHERME SCANDIUCCI Psychodynamics of the sublime, the numinous and the uncanny: a dialogue between architecture and eco-psychology 72 LUCY HUSKINSON Jungian conversations with feminism and society in Japan KONOYU NAKAMURA v 89 CONTENTS Transforming consciousness as the path to end suffering: Mahayana Buddhism and analytical psychology as complementary traditions 104 WILLIAM E KOTSCH Jung’s atheism and the God above the God of theism 120 JOHN DOURLEY Speaking with the dead: remembering James Hillman 133 ELIZABETH EOWYN NELSON 10 Practicing images: clinical implications of James Hillman’s theory in a multicultural and changing world 147 MARTA TIBALDI 11 The Red Book and Psychological Types: a qualitative change of Jung’s typology 161 YUKA OGISO 12 Archetypal aspects of transference at the end of life 174 ISABELLE DEARMOND 13 In consideration of disquiet and longing for our changing world: perspectives from the poetry and prose of Fernando Pessoa 190 CEDRUS MONTE 14 Fernando Pessoa and Alberto Caeiro’s ‘lessons in unlearning’: living in a changing world 208 TERENCE DAWSON Index 227 vi FIGURES 2.1 2.2 2.3 2.4 2.5 2.6 2.7 2.8 2.9 2.10 2.11 2.12 4.1 4.2 Painting in February (just before the quake) Painting in April (just after the quake) Painting in June (three months after the quake) Case 1: 10-year-old girl, No Case 1: 10-year-old girl, No Case 1: 10-year-old girl, No Case 1: mother’s sand play Case 2: 10-year-old boy, No Case 2: 10-year-old boy, No Case 2: 10-year-old boy, No Case by Chie Yoshinari Case by Akiko Sasaki A building full of pixaỗừes in Sóo Paulo A wall with different letters, typical of the pixaỗóo in Sóo Paulo 4.3 Grafti over an external wall of a house in São Paulo 4.4 Grafti and pixaỗóo sharing the same wall in Sóo Paulo 5.1 The tower of the Minster of Ulm 5.2 Reims Cathedral 5.3 Cologne Cathedral 5.4 Strasbourg Cathedral 6.1 The number of annual publications listed under ‘Jungian psychology’ or ‘analytical psychology’ on the website of the National Diet Library of Japan 6.2 The number of annual studies related to analytical psychology published in the Journal of Japanese Clinical Psychology 13.1 Fernando Pessoa vii 29 30 30 32 33 33 34 34 35 35 38 39 61 62 63 64 79 79 80 81 90 91 191 CONTRIBUTORS James Alan Anslow is a Ph.D candidate at the Centre for Psychoanalytic Studies, University of Essex, UK, researching UK tabloid journalism from a post-Jungian perspective For many years he was a national newspaper journalist and media educator, lecturing in journalism at City University London and the University of Bedfordshire In the 1990s he was Chief Production Editor of the News of the World – later controversially discontinued – and oversaw its editorial output the night Diana, Princess of Wales died He has an M.A in Media from Nottingham Trent University Helena Bassil-Morozow, Ph.D., is a cultural philosopher and film scholar Her principal interest is the dynamic between individual personality and socio-cultural systems in industrialised and post-industrial societies She is an honorary research fellow of the Research Institute for Media Art and Design, University of Bedfordshire, UK She edits the film section of Spring: the Journal of Archetype and Culture Helena’s books include Tim Burton: the Monster and the Crowd (Routledge, 2010) and The Trickster in Contemporary Film (Routledge, 2011) Terence Dawson, Ph.D., teaches English and European literature at Nanyang Technological University, Singapore With Polly Young-Eisendrath, he coedited The Cambridge Companion to Jung (Cambridge University Press, 1997; 2nd edn 2008) and he is the author of The Effective Protagonist in the Nineteenth-Century British Novel: Scott, Brontë, Eliot, Wilde (Ashgate, 2004) and articles on wide-ranging literary subjects Isabelle DeArmond, M.D., Ph.D., is a physician specialised in immunology/ allergy, trained at the University of Paris, France After spending most of her career in clinical research, she recently obtained a Ph.D in clinical psychology at Saybrook University, California Her main interests in Jungian psychology are spirituality and the psychological aspects of end-of-life John Dourley, Ph.D., is a Jungian analyst (Zurich, 1980) He is Professor Emeritus, Department of Religion, Carleton University, Ottawa, Canada He has written widely on Jung and religion He is a Catholic priest and member of the religious order, the Oblates of Mary Immaculate viii CONTRIBUTORS Lucy Huskinson, Ph.D., is Senior Lecturer at Bangor University, UK She is co-Editor-in-Chief of the International Journal of Jungian Studies, and author of Nietzsche and Jung (Routledge, 2004), and Introduction to Nietzsche (SPCK, 2010) She is editor of, and contributor to, Dreaming the Myth Onwards: New Interpretations of Jungian Therapy and Thought (Routledge, 2009), and New Interpretations of Spirit Possession and Trance (Continuum, 2010) She has also authored numerous papers on analytical psychology and philosophy Toshio Kawai, Ph.D., is a professor at the Kokoro Research Center, Kyoto University, Japan, and a Jungian analyst in private practice He was educated in clinical psychology at Kyoto University, and in philosophical psychology at Zurich University He also has a diploma from the C.G Jung Institute, Zurich He is author of several papers in analytical psychology, published in the Journal of Analytical Psychology and various Jungian anthologies William E Kotsch, Ph.D., is a clinical psychologist (Vanderbilt, 1976) and Jungian analyst (Chicago, 1995) practising in Taos and Santa Fe, New Mexico, USA A practising Buddhist, he is currently in a three-year retreat at the Vajra Vidya Center in Crestone, Colorado, under the direction of The Venerable Thrangu Rinpoche and Khenpo Jigme Cedrus Monte, Ph.D., is a Jungian analyst, graduate of the C.G Jung Institute in Zurich, Switzerland She currently resides and practises in Zurich but is a native of the San Francisco Bay Area, with both paternal and maternal Portuguese roots (Azores and Madeira) Her professional focus is on bodycentred analysis, the creative process and the relationship between psyche, land and culture For further information about Cedrus Monte, visit www.cedrusmonte.org Konoyu Nakamura, Ph.D., is Professor of Clinical Psychology at Otemon Gakuin University, Japan, and a Jungian-oriented psychotherapist She has authored chapters in several books, including: Dreaming the Myth Onwards: New Directions in Jungian Therapy and Thought (Routledge, 2008); Sacral Revolutions (Routledge, 2010); Body, Mind and Healing After Jung: A Space of Questions (Routledge, 2010); Jungian and Dialogical Self Perspectives (Palgrave Macmillan, 2011) Elizabeth Eowyn Nelson, Ph.D., is core faculty and Dissertation Policy Director at Pacifica Graduate Institute, USA, where she has been teaching courses in research design, methodology and dissertation development for more than a decade She is co-author of The Art of Inquiry (Spring Publications, 2005) and author of Psyche’s Knife: Archetypal Explorations of Love and Power (Chiron, 2012) Yuka Ogiso, Ph.D., is a Research Fellow at the Kokoro Research Center, Kyoto University, Japan She also works as a clinical psychologist She ix TERENCE DAWSON in archetypal images, his adherence to the myth of the hero, etc But in spite of these differences, it might be that Caeiro’s poems nonetheless have something useful to contribute to post-Jungian theory Jungians interpret the goal of individuation in a variety of ways At one end of the spectrum are those who understand it as a kind of initiation into an inner world not so very different from that of a shaman; at the other end are those who see it as a balanced consciousness about one’s place in a larger social reality But wherever they stand along this scale there is a tendency to think that individuation results in some kind of enlarged consciousness, even wisdom It is just such a tendency that Caeiro insists we must ‘unlearn’ if we are to understand ourselves as we truly are, and not as we would like ourselves both to be and to be seen Pessoa was just as interested in exploring his unconscious tendencies as Jung, but because he was an introverted thinking type, he had a very different experience of his unconscious Jung experienced his unconscious in imaginal narratives such as those he records in The Red Book (1914–1930), which he describes as his personal myth Pessoa experienced his unconscious in sensations and feelings, upon which he endlessly reflects Whereas Jung believed he had a ‘centre of consciousness’ that had been expanded as a result of his heroic quest, Pessoa could never ascertain the existence of such a centre: he attributed all his experiences to one or other of his various heteronyms Whereas Jung—presumably because the introverted intuition type is always seeking the numinous—often writes as if he thought of himself as a seer, Pessoa never regarded himself as special He describes his activity of writing poems simply as his way of ‘being alone’ (1998, p 45), and the products of this activity as his ‘crochet’, i.e his way of passing the time (1998, p 205; 2001b, pp 20–21) Whereas for Jung, individuation signals assuming responsibility for being the specific individual one is, for Pessoa it means exploring as many different aspects of one’s personality as one can identify In a letter written in January 1935, the year of his death, he admits: I not evolve, I simply JOURNEY [ .] I continuously change personality, I keep enlarging (and here there is a kind of evolution) my capacity to create new characters, new forms of pretending that I understand the world or, more accurately, that the world can be understood That is why I’ve likened my path to a journey rather than to an evolution I haven’t risen from one floor to another; I’ve moved, on a level plane, from one place to another (2001a, p 263; 1974, p 101) Pessoa’s journey has many of the hallmarks of what Jungians call the process of individuation He engages regularly with the personifications of his unconscious tendencies: Caeiro is only one of his many heteronyms Pessoa 220 PESSOA AND CAEIRO’S ‘LESSONS IN UNLEARNING’ reflects on what each of his heteronyms has to say, assumes responsibility for it and learns from each encounter, but he makes no fuss about it He does not pretend that he has done anything heroic He never asserts that he has explored the deeper significance of anything He makes no claim about having had a richer or deeper or more meaningful journey than anyone else He hasn’t ‘risen from one floor to another’ as in some kind of ladder, or spiral of perfection He has kept a journal of his voyage, that is all If Pessoa’s individuation reads as very different from the textbook outlines of the pattern that Jungian individuation is said to take, it must also be noted that it does not differ very much from some of Jung’s more measured thoughts about its outcome One of Jung’s most important statements on individuation is found in a letter of 1956, to Henry Murray, who had asked him to explain exactly what he understood by an individuated person Because Murray had been the partner of Christiana Morgan, who supplied the material for Jung’s Visions Seminars, and he was at the time an eminent Professor of Psychology at Harvard University, Jung gave him a carefully considered answer An individuated person, what he writes will be exactly like anyone else: his feelings, thoughts, etc are just anybody’s feelings, thoughts, etc.—quite ordinary, as a matter of fact, and not interesting at all, unless you happen to be particularly interested in that individual and his welfare [ .] He will be ‘in modest harmony with nature’ As Zen Buddhism says: first mountains are mountains and the sea is the sea Then mountains are no more mountains, the sea is no more the sea, and in the end the mountains will be the mountains and the sea will be the sea [ .] The criterion is consciousness (1976, p 324; cf 1939, par 884n.) This definition reminds us that as long as we are consciously or unconsciously measuring our experience against a Jungian model, the ‘Mountains are no more mountains’; they are mountains seen through Jungian spectacles Jung had little patience with those of his followers who saw everything in terms of his ideas In their enthusiasm, they insist on attributing the most arcane and erudite archetypal meanings to their every experience Everything they see reminds them of something else—and their every experience seems to confirm Jung’s insights Such Jungians are truly Jungian And yet, Jung was forever reminding his followers that the objective of every analysis is to help the analysand to stand on their own feet He wanted each and every one of his patients to discover their own unique way of seeing the world This means casting off the support that Jungian theory provides, as if it were a pair of crutches, in order to make room for the individuality of the subject’s own experience Caeiro’s poems remind us that if we want to travel our own journey, at the end of the day we have to recover our ability to see the mountains only as mountains; to see them, in other words, without 221 TERENCE DAWSON any of the archetypal trappings with which Jungians like to colour them To see them as they are—as just mountains Jungians never forget that their individual experience is rooted in their collective identity—and collective identity can very easily transform individuals into tribal creatures We may inherit some aspects of our collective identity (for example, being European or female), but other aspects (such as an interest in the ideas of Jung), although probably determined by unconscious inclination, are nonetheless shaped by consciousness In other words, such aspects always rest on something that we add to our immediate experience, all too often by way of a tacit adoption of an ideology or set of concerns that sets us apart from others, and which therefore lead to inevitable spirals of conflict with those who hold different views Pessoa was just as fascinated by his inner world as Jung In their works, both men emphasise the need to assume responsibility for one’s inner world Caeiro’s poems illustrate, and unusually clearly, the familiar distinction between the poet (Pessoa) and his narrative voice (Caeiro) Pessoa recognises this; indeed, he exploits it Pessoa realises that Caeiro is an autonomous aspect of his personality, and that it is important for him to understand exactly how Caeiro relates to him He articulates Caeiro’s thoughts in successive poems, curious to know where they will lead New Criticism used to insist that a poem should stand alone, on its own intrinsic merits; that neither context nor biography is relevant to its significance (see Wellek, 1978) From an aesthetic point of view, this may be a valid perspective Analytical psychology provides another It suggests that Caeiro’s poems need to be read as one side—and the less expected side—of a conscious dialogue between the poet and one of his many unconscious personae That they demonstrate a point of view so very different from Pessoa’s own views seems to illustrate Jung’s contention that the unconscious compensates consciousness From a Jungian perspective, there is no difficulty in understanding the possible psychological significance of Caeiro’s poems for Pessoa Fernando Pessoa very often carried his introverted thinking to excess Caeiro was prompting him to connect with the real world in which he lives and to become an intrinsic part of it As he writes in ‘My gaze is clear like a sunflower’: The world wasn’t made for us to think about it (To think is to have sore eyes) But to look at it and to be in agreement (1998, p 48) Caeiro was urging Pessoa to see the mountain not through his exaggerated thinking function but to see it only as mountain—to see it as it is in order to be ‘in modest harmony’ with it This is his ‘lesson in unlearning’ Nevertheless, Caeiro’s poems also carry a collective significance, one from which we all can learn They remind us that we all tend to lean a little too 222 PESSOA AND CAEIRO’S ‘LESSONS IN UNLEARNING’ heavily on the set of beliefs around which we have chosen to construct not only our personality, but also our lives And too often we cling to these in very much the same way as a child who holds on to its mother in a crowded place, unnecessarily afraid to take full responsibility for our own individuality If we model our ideas and individuation on those of Jung, we may very well miss discovering our own As a thinking type, Pessoa tended not to focus very sharply on what he saw; he was too busy trying to understand it, as if by thinking he could discover some secret to his experience What Caeiro prompts him to is to connect with the world around him, to really ‘see’ everything around him, and at all times In other words, to see, identify with, and respond to the world with a simplicity that knows nothing of any system of thought, whether Zen Buddhism or Jungian psychology; to know [ .] that, wherever you are, There is no mystery anywhere in the world And that everything is worthwhile (2006, p 20) Living in a changing world Caeiro’s poems remind us that if members of any collective group are to discover their individuality, they have to ‘unlearn’ their tribal habits For Jungians, this means learning to see, as Caeiro urges Pessoa to see—that is, to see the world and everything in it without the window frame of Jungian theory; without a Jungian lens; above all, to be able to discuss it without a Jungian jargon and without that all-too-human tendency to assume that a Jungian view is somehow superior to any other The earth has been undergoing constant and often violent change for over four billion years Over the last two decades, some aspects of this change have accelerated alarmingly The planet is being exploited more ruthlessly and mindlessly than ever before, and stress is becoming an increasingly intrusive part of everyday human experience A large number of very different factions are involved in trying to correct both these imbalances, and each and every faction believes that it—and it alone—has the key to solving these issues The clamour of their indignation has done little to improve either situation In October 1957, Jung wrote to Martin Flinker: Improbable as this may sound, it is only the individual who is qualified to fight against the threat today of international mass-mindedness In this very unequal-looking struggle the individual does not by any means occupy a lost outpost if he succeeds in seriously getting down to the old Christian injunction to see the beam in his own eye and not worry about the mote in his brother’s (1976, pp 396–397) 223 TERENCE DAWSON This is one of his essential beliefs In 1933, he had written: ‘The great events of world history are, at bottom, profoundly unimportant In the last analysis, the essential thing is the life of the individual’ (1933, par 315) I doubt if many Jungians today could entirely agree with the first part of this view; there are issues that can only be improved by concerted collective action Even so, individuality appears to be under more ferocious and subtle attack than ever before The combination of globalisation and marketing is threatening not only national and regional, but also individual identity Society is becoming increasingly impatient with those who not belong to an identifiable and accepted tribe Significant innovation and lasting change are almost always brought about by an individual, and individuation is about discovering our individual identity As long as we remain Jungians, our tribal identity will ensure that we are at odds with the representatives of a great many other tribes The greatest challenge facing us today is to learn how to truly respect all those who think differently from ourselves Our task is to discover that part of our identity that lies deeper than any tribal affiliation, that is at once part of our collective heritage and yet also essentially individual Only in this way might we come face to face with who we really are Only in this way we stand a chance of finding a way to live ‘in agreement’—‘in modest harmony’—with all those whose different traditions, intellectual affiliations, and typological tendencies give them a very different experience of the world from our own Notes Although Jung described himself as an introverted thinking-intuition type (Shamdasani 2003, p 76), it is unlikely that thinking was Jung’s dominant function; in his writings, his argument is often buried by the accumulation of his associated ideas The suggestion that he was an intuition type is more persuasive (e.g McLynn 1996, p 263; Tacey 2006, p 13) According to Jung, introverted intuition types are always moving ‘from image to image, chasing after every possibility in the teeming womb of the unconscious’; they are always in search of a numinous possibility (cf 1921, par 658) So arresting are these possibilities that they tend to assume they are always on the brink of discovering some hitherto unrecognised truth (cf pars 661–662) In other words, they are always looking for an elusive but ultimate ‘meaning’ The poems attributed to Alberto Caeiro fall into three categories: poems Pessoa intended for a collection to be called The Keeper of Sheep; poems for a collection called The Shepherd in Love, which he kept meaning to complete; and Uncollected Poems Most of those quoted above come from The Keeper of Sheep I have retained Portuguese titles to facilitate reference Pessoa often dated his poems; where this is known, I have included the date in d-m-y format In most cases I have given a reference to the translation used by Richard Zenith and to the original Portuguese (wherever possible to the excellent if now outdated single-volume editions by Maria Aliete Galhoz) The poems can also be found on the invaluable ‘Arquivo Pessoa’ website Although the translations of Caeiro’s poems are my own, the appended reference is to the same passage in excellent translations by Richard Zenith for Grove (1998) and Penguin (2006) Inevitably, they have influenced mine 224 PESSOA AND CAEIRO’S ‘LESSONS IN UNLEARNING’ References Bair, D (2003) Jung: A biography Boston: Little, Brown & Co Jung, C G (1914–1930) The red book, ed S Shamdasani New York: Norton & Philemon Foundation, 2009 –––– (1921) Psychological types, CW –––– (1922) On the relation of analytical psychology to poetry, CW 15 –––– (1924) Analytical psychology and education, CW 17 –––– (1930) Psychology and literature, CW 15 –––– (1933) The meaning of psychology for modern man, CW 10 –––– (1935) The Tavistock lectures, CW 18 –––– (1937) Psychology and religion, CW 11 –––– (1938) Psychological aspects of the mother archetype, CW 9.i –––– (1939) Foreword to Suzuki’s ‘Introduction to Zen Buddhism, CW 11 –––– (1941) Psychotherapy today, CW 16 –––– (1944) Introduction to the religious and psychological problems of alchemy, CW 12 –––– (1945) On the nature of dreams, CW –––– (1952) Religion and psychology: A reply to Martin Buber, CW 18 –––– (1965) Memories, dreams, reflections, ed A Jaffé New York: Random House/Vintage –––– (1976) Letters, vol 2: 1951–1961, ed G Adler London: Routledge & Kegan Paul –––– (1978) Jung in America Spring, pp 37–53 McLynn, F (1996) Jung: A biography London, Bantam Pessoa, F (current) Archivo Pessoa http://arquivopessoa.net –––– (1969) Obra poética, ed M A Galhoz 3rd edn Rio de Janeiro: Nova Aguilar –––– (1974) Obras em prosa, ed M A Galhoz Rio de Janeiro: Nova Aguilar –––– (1994) Poemas completos de Alberto Caeiro, ed T S Cunha Lisbon: Presenỗa (1998) Fernando Pessoa & Co.: Selected poems, tr R Zenith New York: Grove –––– (2001a) The selected prose of Fernando Pessoa, tr R Zenith New York: Grove –––– (2001b) The book of disquiet, tr and ed R Zenith London: Penguin –––– (2006) A little larger than the entire universe: Selected poems, tr R Zenith London: Penguin –––– (2010) Forever someone else: Selected poems, tr R Zenith 2nd bilingual edition Lisbon: Assírio & Alvim Shamdasani, S (2003) Jung and the making of modern psychology: The dream of a science Cambridge: Cambridge University Press Tacey, D (2006) How to read Jung New York: Norton Wellek, R (1978) The new criticism: Pro and contra Critical Inquiry 4[4] pp 611–624 Yandell, J (1977) The imitation of Jung: An exploration of the meaning of ‘Jungian’ St Louis, MO: The Centerpoint Foundation 225 This page intentionally left blank INDEX Note: page numbers in italic type refer to Figures 1984 (Orwell) 45–6 Adler, Alfred 163, 166 advertising industry 14 Age of the Holy Spirit 201–5 Aizenstat, Steve 133 alchemy 27–8, 77, 114, 115, 127, 181, 184 America, democracy 124–5 analytic attitude 113–14 analytical psychology 1–2 anima 54–5, 92–3 anima mundi 55–6, 59, 136, 138 Ankei, Shinichi 95, 97 Anslow, James Alan 3, 6–21 Answer to Job (Jung) 129, 130 anti-capitalist movement 50 anxiety 120; strategies to defeat 121–2 appearance, in Buddhism 112, 113 archetypal psychology 147–51 archetype, the 92–3 architecture: Gothic 78, 79, 80, 80, 81; and the sublime, the numinous and the uncanny 73, 76, 78, 84 Aries, Philip 135 Asanga 105 Assagioli, Roberto 179 Association of Japanese Clinical Psychology 25 Association of Jungian Analysts Japan (AJAJ) 25, 99 astrology, and Pessoa 192, 194–5 atavism 122 atheism 123, 127, 130 attention, and Hillman 136–42 bad theology 127 baptism 130 Bassil-Morozow, Helena 3, 6–21 Baudrillard, Jean 13–16 Beckett, Samuel 51 Beers, William 19–20 Berman, Marshall Berry, Patricia 134, 150–1 big stories 36–8, 40 body armour 74 Boff, Leonardo 48 Bolen, Jean Shinoda 92 Book of Disquiet, The (Pessoa) 196–7, 199 Boseisyakai Nihon no Byori (The Pathology of the Maternal Society of Japan) (Kawai) 93–4 Bourdieu, Pierre 6, Braga, Portugal Brown, Tina 18 Buber, Martin 180 Buddha 105 Buddhism see Mayahana Buddhism Buddhist unconscious 108 Burke, Edmund 77 Bynoe, Yvonne 60 Caeiro, Alberto (heteronym of Pessoa) 194, 208, 211–23 227 INDEX Campos, Alvaro de (heteronym of Pessoa) 194, 208 Camus, Albert 48–9, 51 cancer patients 156–7, 175, 183 Canevacci, Massimo 57–9 cars, and identity 13, 15 Casa Fernando Pessoa museum 192 Casey, Edward 136, 148 celebrity: Diana, Princess of Wales 17–20; and identity 9, 11–12, 16 change 1, 223–4 Chevalier de Pas 190–1 Chödrom, Pema 198–9 Christian mysticism 121 cities 53, 73–4, 75, 84; bodies of 57–9, 65; souls of 56, 61–2 Clinebell, John 85n7 collecting, obsessive-compulsive nature of 13–14, 16 collective task in psychotherapy 23–4, 37, 38 collective unconscious 57, 81, 83 Cologne Cathedral 78, 80 communism 124–5 complexes 63, 67 constructionism 43 consumerism 3; and identity 6, 11–12; and objectification 12–16; and obsessive-compulsive behaviour 12 contextualisation 43, 44, 48 ‘Contribution to the Study of Psychological Types, A’ (Jung) 163, 165–6, 167, 169 Coppin, Joseph 140 Cripta, Djan 68 despair, courage of 125–6 Dharmakirti 105 Diana, Princess of Wales 17–20 differentiation 62–3, 64 Double Objectification 153–5, 158 Dourley, John 4, 120–32 Dream and the Underworld, The (Hillman) 134–5, 151 dreams 150–1, 209; and schizophrenic patients 28; and trauma therapy 28 dual consciousness 112 Duckworth, Douglas 112, 113 Dylan, Bob 51 Dzogchen meditative practice 105, 109 D’Agostini, Franca 147, 149–50 Das Unheimliche (The Uncanny) (Freud) 77, 82 Dawson, Terence 5, 208–25 DeArmond, Isabelle 5, 174–89 death 5, 135–6, 196; and archetypal aspects of transference 174–86 democracy 124–5 depth psychology: and death 136; and design 60; and Mahayana Buddhism 114–17 design, and depth psychology 60 failure, and individuals 51 False Self 10, 12 fantasy-image 54 fascism 124–5 fate 120 feeling 167, 169 fees, for Jungian analysis 99 feminine, the, and the immanent 127, 128 feminism, and Jungian psychology 93–8 Flinker, Martin 223 Flournoy, Théodore 162 Eastwood, Clint 42 Eckhart, Meister 129–30 eco-psychology 44–5, 73, 74–5, 76, 84, 139 ego, the: Japanese 95; and the sublime 82–3 Elijah 168–70 Eliot, T.S 51 emergency workers, Japan earthquake 2011 25, 27 empathy 179 emptiness 120; in Buddhism 105, 106–7, 109, 110, 111, 112, 113–14, 117 enactment 142 end of life, and archetypal aspects of transference 174–86 Enlightenment 121–2 esse in anima 59, 115 existentialism 122, 123–4 extraversion 163, 167, 169 228 INDEX forethinking 169–70 Formprobleme der Gotik (Form Problems of the Gothic) (Worringer) 78, 79 Franco, Sergio 66 Freud, Sigmund 57, 77, 82, 122 Fukushima, Japan see Japan earthquake 2011 horses 15 hospice workers, experiences of 176–7, 186 Huskinson, Lucy 1–5, 72–88 Giddens, Anthony 7–8, 11, 14 Gion Matsuri festival 39 Gitahy, Celso 66 God beyond the God of theism 120, 126–7, 130 goddess feminism 91, 92, 96 Goethe, Johann Wolfgang 78 Goldenberg, Naomi 92 good enough individuals 50 Gothic architecture 78, 79, 80, 80, 81 graffiti 4, 60–1, 63, 64, 64–5 Great East Japan Earthquake see Japan earthquake 2011 green psychologies see eco-psychology Gross, Otto 48 guilt 120, 121 habitus 6, 8, Hauke, Christopher 17–18 Haynes, Jane 19 Heidegger, Martin 123 heteronyms, of Pessoa 190–1, 194–5, 220 Hillman, James 62–3, 64–5, 68–9, 75, 92–3, 133, 218; clinical implications of theory of 147–59; last interview 151–2, 153; and noticia/attention 4–5, 136–42; and pathologizing 56–7; and psychologizing 142–3; and the soul 54–6, 59–60, 148; speaking with the dead 134–6; stage combat metaphor 143–5 history, Jung’s philosophy of 128–9 Hobbs, William 143 Hollingsworth, Andrea 201, 204 Hollis, James 178 Holy Spirit, Age of 201–5 Homans, Peter 162 hopelessness 198–9 Idea of the Holy, The (Otto) 75, 180 identity 3, 4; and mass media 6, 8, 9, 11–12, 14, 16, 20; in post-traditional contexts 6–9 Igeta, Midori 94, 95, 98 imagination 5, 54 individual, the 42–6; and anxiety 120–3; and Jung 43, 46–8, 49; and rebellion 48–50; responsibility of 50–1 individuation 7, 8, 9, 10, 16, 20–1, 43, 46–8, 49, 115, 208, 218–19, 220, 221; nigredo phase of 184–5 Insearch: Psychology and Religion (Hillman) 139 instant gratification 13, 14–15 interconnectedness 179–80 International Association for Analytical Psychology (IAAP) International Association for Jungian Studies (IAJS) introversion 163, 167, 169 introverted intuition 209–11, 216, 219 intuition 167 Jacoby, Mario 9, 10 James, William 163–6, 167, 169, 185 Jameson, Fredric 17 Japan Association of Jungian Psychology 99 Japan earthquake 2011, and psychotherapy 3, 24–8; psychological time 28–31, 29, 30; relationship with nature 37–40, 38, 39; sandplay case studies 31–2, 32, 33–5, 36, 38, 38–9, 39 Japan, and Jungian psychology 4, 89–90, 90, 91, 93–9 Japanese Association of Sandplay Therapists (JAST) 25 Jentsch, Ernst 77 Jesus Christ 185 Joachim de Fiore 201–2 229 INDEX Johnson, Mark 142–3 Jordan, Judith 99 Jung Reader, The (Tacey) 139 Jung, Carl Gustav 23, 101, 120, 124; and the Age of the Holy Spirit 202–3; and alchemy 27–8, 77, 127; and archetypes 177–8; and change 223–4; and complexes 63; and death 175, 181, 182–3; and eastern thought 116–17; and feminism 90–3; and Freud 161, 162, 163, 166, 171; and healing 115–16; and the immanent 127–30; individuation 7, 8, 9, 10, 16, 20–1, 43, 46–8, 49, 115, 208, 218–19, 220; introverted intuition 209–11, 216, 219; and myth 37; near-death experience of 182–3; philosophy of history 128–9; political psychology 124–5; and pragmatism 165–6; and the psyche 53–4, 73–4, 75–6, 115–16; psychological types 162–8, 171; and rebirth 179; and Romanticism 122; and sacrifice 20; and synchronicity 75 Jung: a Feminist Revision (Rowland) 91 Jung’s Analytical Psychology in Conversation with a Changing World (Conference) Jung’s Psychology and Its Social Meaning (Progoff) 47 Jungian analysis, cost of 98–9 Jungian fundamentalism 96 Jungian Institute in Zurich 96, 97, 99 Jungian psychology, and Japan 89–90, 90, 91, 93–9 Kalshed, Donald 178 Kant, Immanuel 77, 82–3, 84 karma 108 Kawai, Hayao 89, 93–4, 94–5, 96, 97, 98 Kawai, Toshio 3, 23–41, 93 Keats, John 134, 138 Kizuna (solidarity) 27 Knights Templar 203 Knox, Jean 178 Kohut, Heinz 7, 9–12 Kotsch, William E 4, 5, 104–19 Lakoff, George 142–3 language, and Hillman 140–1 Lasch, Christopher 11 lifestyle, and identity 8–9, 14 Liverpool 74, 75 longing 197–9 Màdera, Romano 147 Madyamakalankara (The Adornment of the Middle Way) see Shantarakshita Mann, Kristine 183 Marx, Karl 48 Maslow, Abraham H 180 mass media: and disasters 28; and identity 6, 8, 9, 11–12, 14, 16, 20 maternal societies, Japan 93–6 Matsumura, Kazuo 92 Mayahana Buddhism 4, 5, 104, 105–6; and depth psychology 114–17; major themes 106–11; psychology of 111–14 meaninglessness 120, 125–6 meditative practices 105, 109 melancholy 185 Memories, Dreams, Reflections (Jung) 37, 162, 182, 210 Message (Mensagem) (Pessoa) 200–1, 204, 215 Metaphors We Live By (Lakoff and Johnson) 142–3 Middle Way school of Buddhism 105, 106, 111 Miller, David 135 Minster of Ulm 78, 79 Mipham, Jamgon 104, 112, 117 mirroring 10, 11, 12, 14 Modernity and Self-Identity (Giddens) 7–8 Monte, Cedrus 5, 190–207 Morgan, Christiana 221 Morricone, Ennio 42 mother-blaming 94 mourning 135 Muramoto, Shoji 97 Murray, Henry 221 Muto, Kiyoko 96 Mysterium Conjunctionis (Jung) 27–8 mysticism 129–30, 216–17 230 INDEX myth 37, 128–30, 185, 219 Myth of Analysis, The (Hillman) 141 Nagarjuna 105 Nakagama, Yoko 96 Nakamura, Konoyu 4, 89–103 narcissism 9, 10, 11, 12, 13 nature: idealisation of 4, 73–6, 84; and the Japan earthquake 2011 37–40, 38, 39 near-death experience, Jung 182–3 Nelson, Elizabeth Eowyn 4–5, 133–46 neo-collectivism 124–5 neuroscience 14, 139–40 Nietzsche, Friedrich 73, 122 nightmares, timing of 28 nigredo phase of individuation 184–5 Nogueira, Maria Madalena Pinheiro 190 non-conceptual wisdom 112 noticia/attention 4–5, 136–42 nuclear power, Japan 39–40 numinous, the 4, 72–3, 75, 76, 77–8, 80; and the Age of the Holy Spirit 202, 203; psychodynamics of 81–2, 83 Nyingma/Old School tradition of Buddhism 105 objectification 9; and consumerism 12–16 obsessive-compulsive behaviour: and collecting 16, 13014; and consumption 12 Ogiso, Yuka 5, 161–73 Order of Christ 203 Orwell, George 45–6, 48 Otto, Rudolf 39, 72, 77–8, 80, 82, 83, 84, 180 outreach model of psychotherapy 23–4 Pacifica Graduate Institute 133, 135 Papadopoulos, Renos 19, 100 paranoia 155 participation 126 pathologizing 56–7 Pearson, Carol 133 Pediatrics Department, Red Cross Hospital, Ishinomaki, Japan; sandplay therapy case studies 31–2, 32, 33–5, 36, 38, 38–9, 39 Peirce, Charles Sanders 164–5 Periera, Alexander 67 personal unconscious 81 Pessoa, Fernando 5; and the Age of the Holy Spirit 201–5; biography 190–3, 191; The Book of Disquiet 196–7, 199; individuation 208, 220–1; and longing 197–9; Message (Mensagem) 200–1, 204; soul of the poet 193–6; writing as Alberto Caeiro 194, 208, 211–23 Pessoa, Joachim de Seabra 190 picture-drawing test and therapy, Japan earthquake 2011 29, 2930, 30 pixaỗóo 61, 61, 62, 64, 6570 poetic basis of mind 54, 148, 158 political change, and individuals 42–51 Portugal 2, 5, 193, 200, 203, 205 pragmatism 164–6, 167–8 Pragmatism (James) 164–5, 169 principle of identity 126 Progoff, Ira 47 psyche, the: and the city 57, 73–4, 75–6, 84; and Jung 53–4, 73–4, 75–6, 115–16; preparation for death 175, 181, 184 psychic reality 115–16 psychodramatics 142 Psychological Displacement Paradigm of Diary-writing (PDPD) 155 psychological time 28–31, 29, 30 Psychological Types (Jung) 8, 162, 163, 166–8, 169, 171 psychological types, and Jung 5, 162–8, 171 Psychology and Literature (Jung) 141 psychology, and psychotherapy 40 psychopathology 56, 64 psychosomatic symptoms, and psychotherapy 36 psychotherapy: and big stories 36–8, 40; and psychology 40; and psychosomatic symptoms 36; and small stories 31–2, 32, 33–5, 36, 40 Pueblo Indians, New Mexico 219 puer aerternus 68–9, 94 231 INDEX quaternity 127, 128 Rebel, The (Camus) 48, 49, 51 rebellion, and the individual 48–50 rebirth 179 Red Book, The (Jung) 120, 125, 134, 161–2, 166, 167, 168–71, 202 redemption 182 Reims Cathedral 78, 79 Reis, Ricardo (heteronym of Pessoa) 208 religion 121–2, 123, 126–7; and death 184–5 Revisioning Psychology (Hillman) 135–6, 142 Right Words Therapy, The 153, 157–8 rites of passage ritual 19 Ritual Process, The: Structure and AntiStructure (Turner) 19–20 Rolston III, Holmes 85n9 romanticism 4, 122, 126, 138 Ronchey, Silvia 148, 151–2 Roszak, Theodore 74, 84 Rowland, Susan 90–2, 93 Sá-Carniero, Mário de 192 sacred vessel 114 sacrifice 19, 20, 181–2 sailing boat metaphor 149–50 Salome 168–70 Samuels, Andrew 3, 42–52, 92, 93, 96–7, 98, 99 sandplay therapy 25; Japan earthquake case studies 31–2, 32, 33–5, 36, 38, 38–9, 39 São Paulo 4, 58–9, 60–70, 61, 62, 63, 64 Sasaki-Miura, Akiko 32, 38, 39 Scandiucci, Guilherme 4, 53–71 Schelling, Friedrich W.J 126 schizophrenic patients, and dreams 28 Schleiermacher, Friedrich 122, 126 Schore, Alan 139–40 seeing, and Caeiro 211–13, 215–16 self-help groups 99, 100, 101 self-in-relation model 100 self-representation 9–10 Self, the, and Jung 10, 12 selfobject 7, 9–12 senex 68 sensation 167 Shakespeare, William 151, 153 Shamdasani, Sonu 48, 134, 162, 172n3 Shantarakshita 104, 105–6; and depth psychology 114–17; major themes 106–11; psychology of 111–14 Shimoyama, Haruhiko 89 Shuh-Ren, Jim 155 Shults, F LeRon 201, 204 single mothers, Japan 98 Slater, Glen 141–2 small stories 31–2, 32, 33–5, 36, 40; and psychotherapy 31–2, 32, 33–5, 36 Soares, Bernardo (heteronym of Pessoa) 194, 196–7 social change, and individuals 42–51 social spirituality 49–50 Soso no wo no Mikoto 94 soul-making 54, 55 soul, the 54–5, 137; of the city 61–2, 65, 75; in extremis 56, 69, 70 speaking with the dead 134–6 spiritual needs 183 spiritual pain 175–6, 182–6 stage combat metaphor 143–5 Stein, Murray 1–5, 114, 202 Stein, Robert 98 Strasbourg Cathedral 78, 81 street art see grafti; pixaỗóo sublimation 77, 86n12 sublime, the 4, 72–3, 75, 76, 77–8, 80, 84; psychodynamics of 81, 82–3 suffering 181–2 Sufi mysticism 197 Surrey, Janet 99–100 Symbole und Wandlungen der Libido (Jung) 23 Symbols of Transformation (Jung) 171, 210 synchronicity 75, 114 System of Objects, The (Baudrillard) 12–16 Tacey, David 47, 139 Takao, Hiroyuki 95 232 INDEX Taki-Reece, Sachiko 36 Tanaka, Takehiro 31 Tanaka, Yasuhiro 26 temperaments 165 Tempest, The (Shakespeare) 151, 153 tender-minded people 165, 166 theism 126–7, 129, 130 Theory of the Three Ages (Joachim de Fiore) 202–3 therapeutic field 114 therapy relationship 44 thinking 167, 169 thyroid diseases 36 Tibaldi, Marta 5, 147–60 Tikkun Olam 50 Tillich, Paul 4, 120–2, 123–4, 125–7, 128, 129, 130 time, qualities of 68 To Autumn (Keats) 134, 138 Tolstoy, Leo 185 tough-minded people 165, 166 traditional cultures 7, 14 transcendence 180 transcendent function 115, 181 transference, archetypal aspects of 177–82 transformation 195; archetype of 177–9 Transformations and the Symbols of the Libido (Jung) 161, 171 transgression 66 transitions, in traditional cultures Trauma Imaginal Treatment 153, 156–7, 158 trauma work: Japan earthquake 2011 24–41 trauma, and modernity 10–11, 12 tribal society 120, 121, 222 True Self 10 trust 11 tsunami, Japan see Japan earthquake 2011 Tuan, Yi-Fu 85n8 Turner, Victor 19–20 uncanny, the 4, 72, 73, 77–8, 82 underworld, the 134–6 Undiscovered Self, The (Jung) 47 University of Taipei 154–5 unlearning, lessons in 216–18 valid cognition 109 Vaughan-Lee, Llewellyn 197 Ventura, Michael 59–60 vertigo 209 Voice of the Earth, The (Roszak) 74 war, metaphor of 142 Wehr, Demaris 92 Whitmont, Edgar 92 Winnicott, Donald 50 Worringer, Wilhelm 78, 79 Yabuki, Shoji 95, 97 Yandell, James 218 Yogic Practice/Mind Only school of Buddhism 105–6, 108, 110, 111 Yokoyama, Hiroshi 94 Yoshinari, Chie 38, 38 Young-Eisendrath, Polly 94, 100 Zhuangzi 152–3 Zoja, Luigi 155 233 .. .ANALYTICAL PSYCHOLOGY IN A CHANGING WORLD How can we make sense of ourselves within a world of change? In Analytical Psychology in a Changing World, an international range of contributors examine... supervisor in analytical psychotherapy at the Mackenzie Presbyterian University in São Paulo Marta Tibaldi, Ph.D., is a Jungian analyst of the Associazione Italiana di Psicologia Analitica (AIPA) and of... Congress Cataloging in Publication Data Analytical psychology in a changing world: the search for self, identity and community/edited by Lucy Huskinson and Murray Stein pages cm Jungian psychology